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Thera 2.18: Kimbila
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(138):Kimbila Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =138. Kimbila= His meeting with the Buddha, his emotion and his leaving the world are told in Chapter I., the verse beginning, 'As remainden by some power.'1 Here the Thera tells how he lived 126 fraternally with his comrades, the venerable Anuruddha and the venerable Bhaddiya, Sākiyan rajas(kings): ---- 155 Pācīnavaɱsadāyamhi sakyaputtā sahāyakā,|| Pahāyānappake bhoge uñchāpattāgate ratā.|| || 156 Āraddhaviriyā pahitattā niccaɱ daḷahaparakkamā,|| Ramanti dhammaratiyā hitvāna lokiyaɱ ratinti.|| || ---- 155 Where lies the Eastern Bamboo Grove we live, Sons of the Sākiyans, comrades and true. No little wealth have we renounced for this, Contented with whatever fills our bowl. 156 Quickened and ardent is our energy, Earnest and resolute heart's intent, Ever we boldly press toward goal. Love of the Path(Dhamma) our and sole delight, All worldly loves by us forsworn outright. ---- 1 His story having been given in Ps. CXVIII., the Chronicle begins at once with the circumstances resulting in the gatha. ---- =2.2-8 138 Commentary on the stanza of Kimilatthera.= The stanza starting with Pācīnavaṃsadāyamhi constitutes that of the venerable thera Kimila. What is the origin? His former connection (of action and reaction), his occurance of remorse, and reninciation to become a monk also has but been said in the commentary on the stanza starting with “Abhisatto,” in the first section (nipāta). By means of that stanza also has been shown the cause of his own attainment of distinction (visesa). Here, however, has been shown that when he had attained distinction, he was dwelling in concord together with the venerable Anuruddha, and the venerable Nandiya; thus, it should be understood. He spoke two stanzas in order to show how the three of them did the dwelling in concord. 155. “In the east (pācina) bamboo (vaṃsa) forest, sons of Sākiyans who were companions, having discarded their enormous wealth, were ‘fond of that which had come into their gleaning bowl’. 156. “With their exertion well begun, with their minds well directed to- wards nibbāna, with their permanently firm efforts, they delight in their joy of transcendental acts (dhamma), having given up worldly pleasures. There, Pācīnavaṃsadāyamhi means: in the forest named Pācīnavaṃsa, protected and guarded together with all-round demarcation (pariccheda). It has been said as: “Pācīnavaṃsadāyo (East bamboo forest),” because that forest, indeed, stood in the east direction of the village, and because it was all-round surrounded by bamboo bushes: in othere words, owing to its being a bamboo forest. Sakyaputta means: the thera Anuruddha and so on who were royal Sākiyan youths. Sahayaka means: companions because of their going and happening together in the rising of their remorse, their becoming monks, their doing duties of monks and their living together. Pahāya’nappake bhoge means: having discarded the huge mass of wealth which had been gained by the power of mighty merit and had come down from a succession of family-ancestors. There is such a reading as “sahāyānappake.” Uñche pattāgate ratā means: bemused themselves and were specially delighted in whatever have been put into the bowl, that have reached the bowl, because they have come into the gleaning bowl, owing to the conditions of having been brought by the conduct of gleanings: are contended with but mixed food obtained by the conduct of begging alms, depending on the vigour of their legs, after having rejected such extra (atireko) gain as food for clergy (Saṅghabhatta) etc., thus, is the meaning. Āraddhavīriyā means: with the procured exertion (sampāditavīriyā), from the very beginning, ‘right at the earliest’ for the achievment of the most excellent benefit (attha). Pahitattā means: whose minds were aptly assigned to nibbāna by entering upon it time after time by being sloped towards, inclined and prone towards it. Niccaṃ daḷhaparakkamā means: being of unyielding effort at all times by devotion to the life of happiness of the visible order of things (diṭṭhadhamma), in the proper practice, (paṭipatti) of duties. Ramanti dhammaratiyā, hitvāna lokiyaṃ ratiṃ means: they bemuse themselves and take special delight in the pleasure of the highest fruit of nibbāna, having abandoned such mundane pleasure as sense object of beautiful forms and so on owing to having understood what is in the mundane world and also being included in the mundance world. The Commentary on the stanza of the thera Kimila is complete. ----